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the apostle assures us, no man can say that Jesus is the Lord" (1 Cor. xii. 3,) can perceive and acknowledge his inherent excellence and authority, through the disgraceful circumstances of his humiliation, "but by the Holy Ghost." His enemies, therefore, thought they sufficiently refuted his assertions by referring to his supposed parents, and the reputed place of his nativity.

Their envy and hatred were still more inflamed, by observing the character of his followers. These were chiefly poor and illiterate persons, and many of them had been notoriously wicked, or accounted so; publicans and sinners, whose names and professions were vile to a proverb. And for such as these, and almost these only, to acknowledge the person whom they refused, and by professing themselves his disciples (John vii. 49; ix. 34,) to set up for being wiser than their teachers; this was a mortification to their pride, which they could not bear, especially when they found their number daily to increase, and therefore could not but fear their own influence would proportionably decline.

Once more: Mistaking the nature of his kingdom, which he often spoke of, they opposed him from reasons of state. They feared, or pretended to fear, that if they suffered him to go on, the increase of his disciples would give umbrage to the Romans, who would come and take away both their places and their nation, John xi. 49. Some perhaps really had this apprehension; but it was more generally a pretence, which the leaders made use of to alarm the ignorant. They were in truth impatient of the Roman yoke, prone to tumults, and ready to listen to every deceiver who promised them deliverance, under pretence of being their expected Messiah. But from enmity and opposition to Jesus, they became loyal at once. So they might accomplish their designs against him, they were content to forget other grievances, and openly professed, they would have no other king but Cæsar.

These were some of the chief motives which united the opposite interests, and jarring sentiments of the Jewish sects against our blessed Lord. We are next to consider the methods they employed to prejudice the multitudes against him. The bulk of the common people seldom think for themselves in religious concerns, but judge it sufficient to give up their understandings and consciences to their professed teachers.* They are, however, for the most part, more unprejudiced and open to conviction than their

This is much to he lamented; for if the blind lead the blind, shall they not both fall into the ditch? Matth. xv. 14. When the blind lead the blind, how indeed can it be otherwise, if the former imagine they see, and the latter are content to be led! Alas for the people that are in such a case! alas for their guides

guides, whose reputation and interest are more nearly concerned to maintain every established error, and to stop up every avenue by which truth and reformation might enter. The Jewish people, uninfluenced by the proud and selfish views of the priests and rulers, readily honoured the ministry of Christ, and attended him in great multitudes. If they did not enter into the grand design of his mission, they at least gave him testimonies of respect. When Jesus caused (Matth. xv. 31; Luke vii. 16) the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see, they glorified the God of Israel, saying, "A great prophet is risen up amongst us, God has visited his people." Now, what was to be done in this case? would the Scribes and Pharisees stand unconcerned? No; it is said in several places, they were filled with indignation,† and essayed every means to bring his person and miracles into disrepute. The methods they used are worthy of notice, having been often repeated since (as to their substance) against the servants of Christ.

1. They availed themselves of a popular mistake concerning his birth. Jesus was born in Bethlehem, according to the scriptures; but being removed from thence in his infancy to avoid Herod's cruelty, and his parents afterwards living at Nazareth in Galilee, he was supposed by many, to have been born there. Even Nathaniel was prejudiced by this mistake, but happily yielded to Philip's advice to examine for himself. But it prevented many from inquiring much about Jesus, and therefore his enemies made the most of it, and confidently appealed to the scripture, when it seemed to decide in their favour. Search and look (John vii. 42. 52) for out of Galilee ariseth no prophet. It is probable many were staggered with this objection, and thought it sufficient to invalidate all his discourses and miracles; since, let him say and do what he would, he could not possibly be the Messiah, if he was born in Galilee.

2. They urged, that he could not be of God, because he infringed the law of Moses, and broke the Sabbath, John ix. 16. This, though it may seem a groundless objection to us, was not so to many at that time, who knew not the spiritual design and meaning of the law, and perhaps had not the opportunity to hear our Lord vindicate himself. They urged this vehemently against the force of a notorious miracle, and not without some colour, from the words of Moses himself (Deut. xiii. 2) who had warned them to beware of false teachers, though they should confirm their doctrine by signs and wonders. 3. They reproached the freedom of his

It is a strong symptom of hypocrisy and enmity to the gospel. to be offended with any new and remarkable displays of divine grace.

conversation. Jesus was of easy access, and | vincing argument of violence and ill treatcondescended to converse and eat with any ment. Having the power in their hands they who invited him. He neither practised nor employed it against his followers, and made enjoined the austerities, which carry the air an agreement, that whoever confessed he of superior sanctity in the judgment of weak was Christ, should be put out of the synaand superstitious minds. They therefore gogue (John ix. 22,) that is, excommunicated. styled him a glutton and wine-bibber (Luke This decree seems to have been made by the vil. 34,) a friend of publicans and sinners; Sanhedrim, or great council, and to imply, that is, as they intended it, a companion with not merely an exclusion from the rights of them, and a conniver at their wickedness. public worship, but likewise a positive puNothing could be more false and slanderous nishinent equivalent to an outlawry with us. than this charge, or more easily refuted, if The fear of incurring this penalty (John xii. the people would examine closely. But as it 42) restrained the parents of the man born came from teachers who were highly re-blind, and prevented many others who were verenced for mortification, and as Jesus was in their hearts convinced that he was the usually attended by many with whom it was Messiah, from owning him as such. They thought infamous to associate, it could not loved the world; they preferred the praise of but have great weight with the credulous men to the praise of God; and therefore reand indolent. mained silent and neuter.

4. They laid much stress upon the mean condition of his followers. They were mostly Galileans, a people of small estimation, and of the lowest rank, fishermen, or publicans; | while, on the other hand, few or none of the rulers or Pharisees, who were presumed to be best qualified (John vii. 48) to judge of his pretensions, had believed on him. Those who are acquainted with human nature, cannot but know how strongly this appeal to the judgment of persons eminent for their learning or station, operates upon minds who have no better criterion of truth. How could a Jew, who had been from his infancy superstitiously attached to the Pharisees, suppose, that these eminently devout men, who spent their lives in the study of the law, would have rejected Jesus, if he had been a good

man!

5. When, notwithstanding all their surmises, multitudes still professed high thoughts of Jesus, beholding his wonderful works, they proceeded with the most blasphemous effrontery to defame the miracles they could not deny, and maliciously ascribed them to the agency of the devil, Matth. xii. 14. This pertinacious resistance to the conviction, both of their senses and consciences, was the highest stage of impiety, and constituted their sin, as our Lord assured them, unpardonable. Not that any sin, considered in itself, is too great for the blood of Jesus to expiate; but as they utterly renounced and scorned his mediation, there remained no other sacrifice, but they were judicially given up to incurable impenitence and hardness of heart. Yet it is probable, that even this black assertion was not without influence upon some, who were wedded to their sins, and therefore glad of any pretext, how unreasonable soever, to refuse the testimony of truth.

From such motives, and by such methods, our Lord was resisted and opposed by the heads of the Jewish nation. The scribes and teachers, to whom the key of knowledge was by authority committed, disdained to use it themselves, and those who were willing they hindered. Had they been wise and faithful, they would have directed the people to Christ; but, on the contrary, they darkened the plainest scriptures, and perverted the clearest facts, to prevent, if possible, his reception. In vain he spoke as never man spoke, and multiplied the wonders of his power and love in their presence. In vain to them.-They pursued him with unwearied subtlety and malice,* traduced him to the people and to the government, and would be satisfied with nothing less than his death; so obstinate and wicked is the heart of man, so fatal are the prejudices of pride and worldly interest. For as we observed before, these tempers were not peculiar to the Jews; they are essential to depraved nature, and operate universally, where the grace of God does not make a difference. To this hour the gospel of Christ is opposed upon the same grounds, and by the like artifices, as were once employed against his person.

The doctrines which his faithful ministers deduce and enforce from the written word, are no other than what he himself taught, namely, a declaration of his personal honours and authority, of the insufficiency of formal worship, in which the heart is not concerned, of the extent and spirituality of the law of God, and of salvation, freely proclaimed to the miserable, through faith in his name. The self-righteous, the self-wise, and all who are devoted to the pleasures and honours of the world, have each their particular excep

* Mark xii. 13. They sent unto him certain of the

Pharisees to catch him. Ayew expresses the art and assiduity of sportsmen, in the various methods they use to ensnare, entangle, or destroy their game. It well suits the spirit and design of our Lord's enemies in the

6. Another means they made use of, the last we shall enumerate, and not the least effectual to intimidate the minds of the peo-question proposed, and is finely contrasted by the meekple from acknowledging Jesus, was the con- ness and wisdom of his answer.

tions to these truths. The wisdom of God

they account foolishness; and the language of their hearts is, We will not have this man to reign over us. And the success of these doctrines, which is chiefly visible among such as they have been accustomed to despise, is equally offensive; yet so inconsistent are they, that if here and there a few persons, who were before eminent for their rank, attainments, or morality, are prevailed on to account all things but loss and dung, for the excellency of the knowledge of Christ Jesus their Lord, this, instead of removing their first objection, excites their rage and contempt still more.

And as the motives of their hatred, so their methods of expressing it, are the same. They are not ashamed to adopt and exaggerate the most vulgar misconceptions; they set the scripture at variance with itself; and while they pass over the plainest and most important passages unnoticed, they dwell upon a few texts of more dubious import, and therefore more easily accommodated to their sense. With these they flourish and triumph, and affect a high zeal in defence of the word of God. They reproach the pure gospel as licentious, because it exposes the vanity of their singularities and will-worship, and are desirous to bind heavier burdens upon men's shoulders, which few of themselves will touch with one of their fingers. They enlarge on the weakness and ignorance of those who mostly receive the new doctrine, and entrench themselves under the sanction of learned and dignified names. They even venture to explode and vilify the evident effects of God's grace, and ascribe the agency of his Spirit to enthusiasm, infatuation, and madness, if not expressly to diabolical influence. And, lastly, so far as Divine Providence permits, they show themselves actuated by the primitive spirit of oppression and violence, in pursuing the faithful followers of the truth with censures and penalties.

CHAPTER IV.

Observations on the calling and character of our Lord's apostles and disciples previ ous to his ascension.

FROM what has been observed in the preceding chapters, it is evident, that those who assert a principle of free-will in man, sufficiently enabling him to choose and determine for himself, when the truths of the gospel are plainly laid before him, do thereby (as far as in them lies) render the salvation of mankind highly precarious, if not utterly hopeless and impracticable. Notwithstanding God was pleased to send his own Son with a gracious message; notwithstanding his whole life was a series of wonders, and all his actions discovered a wisdom, power, and goodness answerable to his high character; notwithstanding the time, manner, and design of his appearance and sufferings had been clearly foretold; yet, so far as a judgment can be made from the event, he would certainly have lived and died in vain, without influence or honour, without leaving a single disciple, if the same grace that provided the means of redemption, had not engaged to make them effectual, by preparing and disposing the hearts of sinners to receive him.

In the account given us by the evangelists of those who professed themselves his disciples, we may discern, as in miniature, the general methods of his grace; and, comparing his personal ministry with the effects of his gospel in all succeeding times, we may be assured that the work and the power are still the same. The choice he made of his disciples, the manner of their calling, their characters, and even their defects, and failings; in a word, all that is recorded concerning them, is written for our instruction, and is particularly useful to teach us the true meaning of what passes within our own observation.

1. Several things are worthy our notice, in this view, with respect to the choice of his disciples.

ed, because he spoke with a power they had never met with before, and because he healed the sick, fed the hungry, and did good to all. But he had very few constant followers. Those who assembled at Jerusalem after his ascension, are said to have been but about one hundred and twenty (Acts i. 15;) and when he appointed his disciples a solemn meeting in Galilee, informing them before

But let who will rage and imagine vain things, Jesus is the King in Zion. He is the same, yesterday, to-day, and for ever. There 1st, They were comparatively very few. were a happy few in the days of his flesh, He was, indeed, usually attended by multiwho beheld his glory, trusted on him for sal-tudes in the different places where he preachvation, and attended him amidst the many reproaches and sufferings he endured from sinners. Of these his first witnesses, we are to speak in the following chapter. His gospel likewise, though opposed by many, and slighted by more, is never preached in vain. To some it will always be the power and wisdom of God; they know in whom they have believed, and therefore are not ashamed to appear in his cause against all disadvan-hand of the time and place where he would tages. Supported and encouraged by his Spirit, they go on from strength to strength, and are successively made more than conquerors, by his blood and the word of his testimony.

come to them, the number that then met here is expressed by the apostle to have been more than five hundred, 1 Cor. xv. 6.* We

*The word brethren here used does not prove that none but men were present at that time, any more than

can hardly suppose, that any who loved him, 4thly, But this was not universally the and were able to travel, would have been case. Though not many wise, rich, or noabsent upon so interesting an occasion; but ble were called, there were some even of how small a company was this, compared these. His grace triumphed over every cirwith the many thousands among whom he cumstance of life. Zaccheus was a rich had conversed in all the cities and villages man,* Nicodemus a ruler of the Jews, Jothrough which he had passed, preaching the seph an honourable counsellor. We also gospel, and performing innumerable miracles, read of a nobleman or courtier, who believed, for more than three years! Well might the with all his house. In every age, likewise, prophet say, foreseeing the small success he there have been some persons of distinguishwould meet with, "Who hath believed our ed eminence for birth, honours, and abilities, report, and to whom hath the arm of the who have cheerfully engaged in the profesLord been revealed?" But since he, in whom sion of a despised gospel, though they have the fulness of grace resided, had so few dis- thereby incurred a double share of opposition ciples, it may lessen our surprise, that his from the men of the world, especially from gospel, though in itself the power and wis- those of their own rank. The number of dom of God, should meet with so cold a re- these has been always sufficient to confute ception amongst men, as it has in fact always those who would insinuate that the gospel is done. only suited to the taste of the vulgar and ignorant; yet it has always been so small as to make it evident, that the truth is not supported by the wisdom or influence of men, but by the power and providence of God.

The

2dly, Of those few who professed a more entire attachment to his person, a considerable part, after attending him for some time, went back, and walked no more with him. They were but superficially convinced, and 5thly, It was farther observable, that serather struck with the power of his words veral of our Lord's few disciples were under and works, than deeply sensible of their own previous connections amongst themselves. need of him. When, therefore, upon a cer- Peter and Andrew were brothers (John i. tain occasion, he spake of the more inward 40,) as likewise James and John; and these, and experimental part of religion, the life of together with Philip, and perhaps Nathaniel, faith, and the necessity of eating his flesh, seem to have been all of one town. and drinking his blood, so many were offended other James and Jude were also brethren. at his doctrine, and forsook him (John vi. So it is said, Jesus loved Mary, and her sis66, 67,) that he said unto the twelve, "Will ter, and Lazarus, three in one house, when ye also go away?" which seems to imply, that perhaps the whole place hardly afforded a there were few but these remaining. There-fourth; and more in a single village than fore, though we see at present that where were to be found in many larger cities taken the sound of the gospel brings multitudes together. This circumstance more strongly together, many, who for a season appeared in earnest, gradually decline in their profession, and at length wholly return to their former ways, we have the less reason to wonder or be discouraged, remembering that it was thus from the beginning.

marked the discrimination of his grace, in making the means effectual where and to whom he pleased. Such has been the usual event of his gospel since. It is proclaimed to all, but accepted by few; and of these several are often found in one family, while 3dly, Those who believed in Christ then, their next-door neighbours account it a burwere chiefly (as we had occasion to observe den and offence. It flourishes here and there before) persons of low condition, and many in a few places (Amos iv. 7,) while those of of them had been formerly vile and obnoxious the adjacent country are buried in more in their conduct. While the wise and learn- than Egyptian darkness, and resist the ened rejected him, his more immediate follow-deavours of those who would invite them to ers were Galileans, fishormen, publicans, and sinners. This was observed, and urged to his reproach and theirs; and the like offence has always attended his gospel. But what enraged his enemies, fills the hearts and mouths of his poor people with praise. They adore his condescension (Luke i. 52, 53) in taking notice of the most unworthy, and admire the efficacy of his grace in making those who were once wretched slaves to Satan, a free and willing people in the day of his power.

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chap. xviii. 25. This remark is added, to remind us,

* Zaccheus was a chief or principal publican, to whom the rest were accountable; a commissioner of the public revenue. And he was rich. The Greek is more expressive, And this was a rich man, Luke xix. 2, perhaps alluding to what had passed a little before, that what is impossible with men, is easy to him who can speak to the heart, and turn it as he will. 45. These six, and more than these, were fishermen Compare Mark i. 16, Luke v. 10, with John i. 44, (John xxi. 2,) and such they continued, only their netsuccess and capture were so much changed, that it be came a new calling: be made them fishers of men. In the fishermen's calling there is required a certain dex

terity, much patience, and a readiness to bear hardships. Perhaps many observations they made in their former business were useful to them afterwards. And the Lord still brings up his servants so, that the remembrance of former years (the years of ignorance) becomes a rule and encouragement in future and different scenes of life.

The attention of some is drawn by what they see and hear around them. They form a favourable opinion of the gospel from the remarkable effects it produces; but their first inquiries are damped by difficulties which they cannot easily get over, and they are ready to say, How can these things be? Their interests and connections in life are a farther

partake of the same benefits. Thus the Lord is pleased to display his own sovereignty, in raising and sending forth his ministers, when and where he sees fit, and in determining the subjects and measure of their success. If others dispute and cavil against this procedure, those who believe have cause to adore his goodness to themselves. And a day is at hand, when every mouth shall be stop-hinderance; the fear of man, which bringeth ped that would contend with the just Judge of all the earth. The impenitent and unbelieving will not then dare to charge him with injustice for dealing with them according to their own counsels and desires, inasmuch as when the light of truth was ready to break upon them, they chose darkness rather than light, because their deeds were evil.

2. In the calling of our Lord's disciples, and the manner in which they were brought to know and serve him, we may discover the same variety as at this day appears in the conversion of sinners by the preaching of the gospel.

Some, from a religious education, an early acquaintance with the scriptures, and the secret influence of the Spirit of God upon their hearts, are gradually prepared for the reception of the truth. They read, and strive, and pray; they feel an uneasiness, and a want, which they know not how to remedy; they are sincerely desirous to know and do the will of God; and yet, through misapprehension, and the influence of popular prejudice, they are, for a season, withheld from the means that would relieve them. But at length the preaching of the gospel explains to them the meaning of their former exercises, exactly answers to the state of their minds, and thereby brings its own evidence. Similar to this was the case of Nathaniel. When our Lord referred him to what had passed under the fig-tree, where he had thought himself alone and unobserved, his doubts and scruples vanished in an instant. There is little doubt but Nathaniel had been praying under the fig-tree, and probably desiring a farther knowledge of the prophecies, and their accomplishment in the Messiah. He had heard of Jesus, but could not fully clear up the objections made against him; but now he was convinced and satisfied in a moment.

"But

*See Rom. xi. 23. There are but few who dispute upon the subject of the divine decrees with that reverence and caution St. Paul expresses. In chap. ix. when an objection was started, he cuts it short with, who art thou, O man, that repliest against God?" And here he breaks off abruptly, with "O the depth" &c. He seems to have followed the narrow winding streams of human reasoning, till he finds himself unawares upon the brink of an ocean that has neither bounds nor bottom. And every word expresses the reverence and astonishment with which his mind was filled; the wisdom of the divine councils in their first plan; the knowledge of their extensive consequences in this world, in all worlds, in time, and in eternity; the riches of that wisdom and knowledge; the depth of those riches; his counsels inaccessible, his proceedings untraceable: all is wonderful in St. Paul's view. How different this from the trifling arrogant spirit of too many upon this topic!

a snare, is a great restraint upon their inquiries; but now and then when they can venture without being noticed, they seek farther instruction. Now, though this hesitating spirit, which pays so much deference to worldly regards in the search of truth, is highly blameable; yet the Lord who is rich in mercy, is often pleased to produce a happy and abiding change from such imperfect beginnings. As they increase in knowledge, they gain more courage, and in time arrive to a comfortable experience and open profession of the truth. Thus it was with Nicodemus: he was at first ignorant and fearful; but his interview with Jesus by night, had a good effect. He afterwards ventured to speak more publicly (John vii. 50) in his favour, though still he did not join himself to the disciples: but the circumstances of Christ's death freed him from all fear, and inspired him to attempt the most obnoxious service, when the apostles themselves were afraid to be seen, John xix. 39.

Others are first prompted to hear the gospel from no higher motive than curiosity; but going as mere spectators, they find themselves retained as parties unawares. The word of God, powerful and penetrating as a two-edged sword, discovers the thoughts and intents of their hearts, presses upon their consciences, and seems addressed to themselves alone. The sentiments they carry away with them are far different from those they brought; and a change in their whole deportment immediately takes place. Such was the case of Zaccheus (Luke xix. 5:) he had heard much of Jesus, and desired to see him; for this end, he ran before, and climbed a tree, from whence he purposed to behold him unobserved. But how great must his surprise and emotion have been, when Jesus, whom he had considered as a stranger, looked up, called him by his name, and invited himself to his house.

Some are drawn by the report of others, freely declaring what the Lord has done for their souls. The relation awakens in them desires after him which are not disappointed; for he is rich enough to satisfy all who seek to him. So the Samaritans, whose expectations were first raised by the woman's declaration, "Come and see a man which told me all things that ever I did; is not this the Christ!" (John iv. 43) had soon a more convincing testimony, and could say, "Now we believe, not because of thy word, but we

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